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Mishkan a Forum on the Gospel and the Jewish People Issue 65 / 2010 MISHKAN A Forum on the Gospel and the Jewish People I SSUE 65 / 2010 Editor : Jim R. Sibley Pasche Institute of Jewish Studies · A Ministry of Criswell College Mishkan 65.indb 1 1/13/2011 9:22:25 AM Mishkan issue 65, 2010 Published by Pasche Institute of Jewish Studies, a ministry of Criswell College, in cooperation with Caspari Center for Biblical and Jewish Studies, CJF Ministries, and Finnish Lutheran Mission © 2010 by Pasche Institute of Jewish Studies Editorial Board Jim R. Sibley, Ph.D. (candidate), Editor Olivier Melnick, Editorial Secretary Richard Harvey, Ph.D. Knut Helge Høyland Richard A. Robinson, Ph.D. Michael Rydelnik, D.Miss. Erez Soref, Ph.D. Diana Cooper, Linguistic Editor Cindy Osborne, Asst. Linguistic Editor Board of Reference Craig Blaising, Ph.D., Southwestern Baptist Theological Seminary, Fort Worth, Texas, USA Michael L. Brown, Ph.D., FIRE School of Ministry, Concord, North Carolina, USA John Fischer, Ph.D., Th.D., Menorah Ministries, Palm Harbor, Florida, USA Arnold Fruchtenbaum, Ph.D., Ariel Ministries, San Antonio, Texas, USA Ole Chr. M. Kvarme, Bishop, Oslo Diocese, Norway Peter Stuhlmacher, Ph.D., University of Tübingen, Germany International Subscription Agents Danish Israel Mission Finnish Evangelical Lutheran Mission Evangeliumsdienst für Israel Norwegian Church Ministry to Israel Graphic design: Diana Cooper Cover design: Heidi Tohmola Printed by Evangel Press, Nappanee, Indiana, USA ISSN 0792-0474 Subscription Rates One-year print $40; one-year print Israel resident $36; one-year digital $25; one-year combo (print and digital) $50 Subscriptions and back issues: Criswell College 4010 Gaston Avenue, Dallas, TX 75246 USA www.mishkanstore.org [email protected] Mishkan 65.indb 2 1/13/2011 9:22:26 AM TABLE OF CONTENTS A Word from the Editor 3 Post-Holocaust/Shoah Theology Henri Blocher 5 Jesus and the Land: The New Testament Challenge to “Holy Land” Theology (review) Barry E. Horner 20 An Analysis of Neo-Replacement Theology Michael J. Vlach 28 Rev. James Craig, Irish Presbyterian Missionary to German Jews Nicholas Michael Railton 43 Mishkan is a quarterly journal dedicated to biblical and theological thinking on issues related to Jewish Evangelism, Hebrew-Christian/Messianic-Jewish identity, and Jewish-Christian relations. Mishkan is published by the Pasche Institute of Jewish Studies. Mishkan’s editorial policy is openly evangelical, committed to the New Testament proclamation that the gospel of salvation through faith in Jesus (Yeshua) the Messiah is “to the Jew first.“ Mishkan is a forum for discussion, and articles included do not necessarily reflect the views of the editors, Pasche Institute of Jewish Studies, or Criswell College. Mishkan is the Hebrew word for tabernacle or E D I T O R H E T dwelling place (John 1:14). M O R F D R O W The Legitimacy of A Israel By Jim R. Sibley The State of Israel is under attack. Not merely the government of the State of Israel, or the morality and policies of the State of Israel, but the legiti- macy of its very existence. For those with an interest in the gospel and the Jewish people, this ought to be a matter of grave concern. Politically, the existence of Israel is legitimized by the United Nations’ Partition Plan of 1947, Israel’s Declaration of Independence of 1948, and the recognition of Israel by 154 of 191 UN member nations. Furthermore, it constitutes the only parliamentary democracy in the Middle East. Militarily, the existence of Israel is legitimized by its victories in at least seven wars, beginning with its War of Independence. The wars it has waged either have been purely defensive or have been motivated by the security interests of the nation. Morally, the existence of Israel is legitimized, not only by the long history of persecution of Jews in the Diaspora, but preeminently by the Holocaust. This is the reason some, like Iran’s Ahmadinejad, who deny Israel’s legiti- macy are also compelled to deny the Holocaust. Strictly speaking, the modern State of Israel cannot be legitimized bibli- cally or theologically. It is, after all, a secular state. However, the Bible does speak of the continuing validity of the Jewish people as a nation-in-Diaspo- ra and in covenant with God. So also it speaks of the land of Israel as given to the Jewish people in an unconditional covenant, even when historically they were not permitted to occupy this land. Likewise, Scripture speaks of the re-gathering of the Jewish people in unbelief to the land of Israel prior to their spiritual re-birth (e.g., cf., Ezek 36:24–31). In this issue of Mishkan, the highly esteemed French scholar Henri Blocher leads with a consideration of post-Holocaust theology. This is followed by Mishkan 65.indb 3 1/13/2011 9:22:26 AM 4 an article about the issue of Israel’s claim to the Land. This takes the form of a book review, by Barry Horner, of Gary Burge’s book Jesus and the Land. Horner is the author of Future Israel: Why Christian Anti-Judaism Must Be Challenged. Continuing our theme, Michael Vlach (the author of Has the Church Replaced Israel? A Theological Evaluation) provides us with “An Analysis of Neo-Replacement Theology.” Finally, Nicholas Railton provides a very interesting window into the life of Rev. James Craig, an Irish Presby- terian missionary to German Jews in the nineteenth century. Our prayer is that the articles in this issue would serve to stimulate further thought on these important topics. Mishkan 65.indb 4 1/13/2011 9:22:26 AM Mishkan, no. 65 (2010): 5–19 L S R A E F I O Y C A M I T I G E L E H T Post-Holocaust / Shoah Theology by Henri Blocher Then the Lord answered Job out of the storm (Job 38:1).1 Theology should be nothing else than fides quaerens intellectum. Post-Ho- locaust theology should be the attempt, from the standpoint of Christian faith, to think about the massive extermination of Jews perpetrated by the Nazis in Europe, essentially in the years 1941–45, and its significance and consequences. Though the horror of the crime tends to stupefy our minds and suspicions of Christian responsibilities make us frightfully vulnerable to self-protective temptations, we may not evade the call to take “every thought captive to the obedience of Christ” (2 Cor 10:5, NASB). We do heed Elie Wiesel’s warning: “There can be no theology after Auschwitz, and no theology whatsoever about Auschwitz. One can never understand the event with God; one cannot understand the event without God. Theology? The logos of God? Who am I to explain God?”2 We surely have no intention of “explaining God,” and our goal is not to “understand” the event; but, with our merciful God, under the teaching of His Logos and the guiding as- sistance of His Spirit, we do pray that we shall think in a more wholesome way of the event—rather than darkening His counsel “by words without knowledge.” “Holocaust” is the common designation in English. Prestigious voices, such as Wiesel’s,3 again, have deplored this lexical choice, with the com- ment that a “holocaust” is a sacrifice offered to God—the opposite of the brutal murder of millions of helpless human beings. We may note, however, that “holocaust” may be used of sacrifices to false gods (2 Kgs 1 All Scripture quotations, unless otherwise noted, are from the New International Version. 2 Wiesel’s part in Ekkehard Schuster and Reinhold Boschert-Kimmig, Hope against Hope: Johann Baptist Metz and Elie Wiesel Speak Out on the Holocaust, trans. J. Matthew Ashley (Mahwah, NJ: Paulist Press, 1999), 93. 3 Especially in his essay “Job ou Dieu dans la tempête” [Job or God in the Storm], accord- ing to Jean-Claude Favez, “Elie Wiesel et la Shoah,” in Présence d’Elie Wiesel, ed. David Banon (Geneva: Labor & Fides, 1990), 70. Wiesel contributed to the spread of the word but later regretted it. Mishkan 65.indb 5 1/13/2011 9:22:26 AM 6 16:13), and the idols of Nazi racism bear a family resemblance to Molech or Chemosh, who also demanded burning children as their daily fare. Two Hebrew words have been introduced as rival designations: /brj (churban) and haw? (shoah). Most often one finds shoah, and I will use this familiar form.4 The former term, meaning “ruin, devastation,” occurred for the de- struction of the first and second temples in Jewish literature and is not very frequent (it does not appear in the Tanakh, but the root is a common one in biblical Hebrew); the latter, meaning “storm, tempest” (Prov 1:27) and then “disaster, calamity” (Isa 47:11) was used by Polish Jews as soon as 1940 for what was beginning to befall them.5 It has become the preferred word on the European continent, definitely so among French-speaking Jews, and HENRI BLOCHER I will follow suit. “Post” in our title carries a nuance. We will not concentrate on a theolo- gy of the Shoah.6 Rather, as we consider the event from a distance, we shall bring into focus interpretations that developed afterward, and we shall be interested in any fruit or effect we can perceive. In a first move, we shall try to locate the Shoah within a biblical framework, to identify some contours of the event, and to find the proper theological perspective. In a second part, we shall draw lessons, reflectively deepening and widening our un- derstanding. Thirdly, we shall look beyond the Shoah, searching for im- port and longer term significance.
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